Gálatas 3
Ambrosiaster · Comentário Patrístico (catena)
Gálatas 3:2
He sets forth a tenet that could not at that time be denied: the Holy Spirit dwells in believers. This gift was manifested by God to recollect the rudiments of the faith, as it was at the beginning when it was practiced among the apostles and the other disciples. … On these the Holy Spirit descended and gave the capacity to speak in many tongues, with the gift of interpretation, so that no one dared deny the presence of the Spirit of God in them. — EPISTLE TO THE GALATIANS 3.3.3
Gálatas 3:4
At that time believers were subject to reproach from others, whether at home or abroad, being pointed out as guilty of treason. Hence the Galatians, who had likewise suffered a great deal, were more perverse than those who had been spared, because they had lost the merit of their suffering by their resubmission to the law. — EPISTLE TO THE GALATIANS 3.4
Gálatas 3:13
Since no one could obey the law, all were convicted by the curse of the law, so that it was right to punish them. But Christ, born as a man and offered for us by his Father, redeemed us from the devil. He was offered for those who were liable to the curse of the law. Jesus was made a curse in the way that under the law a victim offered for sin is said to be sin.… Thus he did not say "cursed for us" but "made a curse." — EPISTLE TO THE GALATIANS 3.13.1-2
Gálatas 3:17
Once the promise had been established, the law was given subsequently, not so that it could undermine the promise but so that it might point to what was to be fulfilled and when it would come. — EPISTLE TO THE GALATIANS 3.17
Gálatas 3:18
The Jews maintain two opposing tenets. For in no way and by no argument can they be persuaded that the promise to Abraham was rendered void by the law, and they are right. But in their short-sighted vanity they maintain another contrary principle, thinking that justification could not come without the practice of the law. They know that Abraham, who is the type [of justification], was justified through faith alone, without the practice of the law.… The heirs to the promise of Abraham are therefore those who are his successors in the adoption of the faith by which Abraham was blessed and justified. The testimony of the promise to Abraham is therefore called a covenant [to signify] that after his death there would be heirs in the promise, made sons of Abraham through faith. — EPISTLE TO THE GALATIANS 3.18.1-3
Gálatas 3:19
By "angels" he means God's messengers—that is, Moses, [Joshua] son of Nun and the other prophets up to John the Baptist. … Through these, therefore, the Law and Prophets are ordained and disposed by God in the hand, that is, the power, of the Savior. For he is the Mediator, the reconciler of God and humanity, so that he may save whom he will out of those who have received the law from the angels. — EPISTLE TO THE GALATIANS 3.19.1-2
Gálatas 3:20
Without doubt, a mediator, that is, arbiter, is not of one but two. For when two peoples were contending against one another, always at odds and enemies because of the disparity in their doctrines, the Savior came as their Mediator, taking from each people the cause of discord so that they might be at peace. So he took from the Gentiles the plurality of gods and cult of the elements, and he took from the Jews the works of the law, that is, new moons, circumcision, the keeping of the sabbath, the distinction of foods and other things that the Gentiles abhorred. And thus those who were formerly enemies came to be at peace. If then this is the case, how could the Galatians be so dull-witted as to violate this reconciliation by conversion back to Judaism? — EPISTLE TO THE GALATIANS 3.20.1-2